Bernard Lonergan

Bernard Joseph Francis Lonergan SJ CC (17 December 1904 – 26

The Reverend
November 1984) was a Canadian Jesuit priest, philosopher, and
theologian, regarded by many as one of the most important thinkers Bernard Lonergan
of the 20th century.[1] SJ CC

Lonergan's works include Insight: A Study of Human Understanding

(1957) and Method in Theology (1972), as well as two studies of
Thomas Aquinas, several theological textbooks, and numerous
essays, including two posthumously published essays on
macroeconomics. A projected 25-volume Collected Works is
underway with the University of Toronto Press. He held
appointments at the Pontifical Gregorian University, Regis College,
Toronto, as Distinguished Visiting Professor at Boston College, and
as Stillman Professor of Divinity at Harvard University.

Contents
Aims Lonergan at Boston College
Life Born Bernard Joseph Francis
Influences Lonergan
17 December 1904
Works
Grace and Freedom Buckingham, Quebec,
Canada
Verbum: Word and Idea in Aquinas
Insight: A Study of Human Understanding Died 26 November 1984 (aged 79)
Method in Theology Pickering, Ontario, Canada
Trinitarian theology
Christology
Macroeconomics
Philosophy: generalized empirical method
Hermeneutics
Honours
Conferences and journals
See also
References
External links

Aims
Lonergan set out to do for human thought in our time what Thomas Aquinas had done for his own time.
Aquinas had successfully applied Aristotelian thought to the service of a Christian understanding of the
universe.[2] Lonergan's program was to come to terms with modern scientific, historical, and hermeneutical
thinking in a comparable way.[3] He pursued this program in his two most fundamental works, Insight and
Method in Theology.[4]

The key to Lonergan's project is self-appropriation, that is, the personal discovery and personal embrace of
the dynamic structure of inquiry, insight, judgment, and decision. By self-appropriation, one finds in one's
own intelligence, reasonableness, and responsibility the foundation of every kind of inquiry and the basic
pattern of operations undergirding methodical investigation in every field.[5]

He is often associated—with his fellow Jesuits Karl Rahner and Joseph Maréchal—with "transcendental
Thomism", i.e., a philosophy which attempts to combine Thomism with certain views or methods
commonly associated with Immanuel Kant's transcendental idealism.[6] However, Lonergan did not regard
this label as particularly helpful for understanding his intentions.[7]

Life
Bernard Joseph Francis Lonergan was born on December 17, 1904,
in Buckingham, Quebec, Canada. After four years at Loyola College
(Montreal), he entered the Upper Canada (English) province of the
Society of Jesus in 1922, and made his profession of vows on the
Feast of St Ignatius of Loyola, July 31, 1924.[8] After two further
years of formation and education, he was assigned to study
scholastic philosophy at Heythrop College, London, in 1926.[9]
Lonergan respected the competence and honesty of his professors at
Heythrop, but was deeply dissatisfied with their Suarezian
philosophy.[10] While at Heythrop, Lonergan also took external Lonergan's gravestone in the
grounds of Loyola House.
degrees in mathematics and classics at the University of London.[11]
In 1930 he returned to Canada where he taught for three years at
Loyola College, Montreal.[12]

In 1933, Lonergan was sent for theological studies at the Pontifical Gregorian University in Rome.[13] He
was ordained to the Catholic priesthood in 1936.[14] After a year of Jesuit formation ("tertianship") in
Amiens, France,[15] Lonergan returned to the Gregorian University in 1937 to pursue doctoral studies in
theology. Due to the Second World War, he was whisked out of Italy and back to Canada in May, 1940, just
two days before the scheduled defence of his doctoral dissertation. He began teaching theology at College
de l'Immaculee Conception, the Jesuit theology faculty in Montreal in 1940, as well as the Thomas More
Institute in 1945-46. In the event, he would not formally defend his dissertation and receive his doctorate
until a special board of examiners from the Immaculee Conception was convened in Montreal on December
23, 1946.[16]

Lonergan taught theology at Regis College from 1947 to 1953, and at the Gregorian University from 1953 to
1964. At the Gregorian, Lonergan taught Trinity and Christology in alternate years, and produced substantial
textbooks on these topics. In 1964, he made another hasty return to North America, this time to be treated
for lung cancer. He was appointed again to Regis College from 1965 to 1975, was Stillman Professor of
Divinity at Harvard University in 1971-72, and Distinguished Visiting Professor at Boston College from
1975 until 1983. He died at the Jesuit infirmary in Pickering, Ontario, on 26 November 1984.[17]

Influences
Lonergan names Augustine and John Henry Newman as major influences upon his early thinking.[18] J. A.
Stewart's study of Plato's doctrine of ideas[19] was also influential.[20]

In the epilogue to Insight, Lonergan mentions the important personal transformation wrought in him by a
decade's apprenticeship to the thought of Thomas Aquinas.[21] He produced two major exegetical studies of
Thomas Aquinas: Grace and Freedom, and Verbum: Word and Idea in Aquinas.

Works
The University of Toronto Press is in the process of publishing Lonergan's work in a projected 25-volume
series, Collected Works of Bernard Lonergan. Archival materials are available at bernardlonergan.com.

Grace and Freedom

Lonergan's doctoral dissertation was an exploration of the theory of operative grace in the thought of
Thomas Aquinas. His director, Charles Boyer, S.J., pointed him to a passage in the Summa theologiae and
suggested that the received interpretations were mistaken.[22] A study of Thomas Aquinas on divine grace
and human freedom was well-suited to his interest in working out a theoretical analysis of history.[23] The
dissertation was completed in 1940; it was rewritten and published as a series of articles in the journal
Theological Studies.[24] The articles were edited into a book by J. Patout Burns in 1972, and both the revised
and the original version of his study were subsequently published in his Collected Works as Grace and
Freedom: Operative Grace in the thought of St. Thomas Aquinas.[25]

Verbum: Word and Idea in Aquinas

After his return from Rome, Lonergan wrote a series of four articles for Theological Studies on the inner
word in Thomas Aquinas which became highly influential in the study of St. Thomas' accounts of
knowledge and cognition. The articles were later collected and published under the title Verbum: Word and
Idea in Aquinas.[26]

Insight: A Study of Human Understanding

In 1945 Lonergan gave a course at the Thomas More Institute in Montreal that extended from September to
April 1946 entitled "Thought and Reality," and the success of that course was the inspiration behind his
decision to write the book Insight. While teaching theology at Collegium Christi Regis, now Regis College
federated with the University of Toronto, Lonergan wrote Insight: A Study of Human Understanding,
inaugurating the generalized empirical method (GEM). GEM belongs to the movement of "transcendental
Thomism" inaugurated by Joseph Maréchal. This method begins with an analysis of human knowing as
divided into three levels – experience, understanding, and judgment – and, by stressing the objectivity of
judgment more than Kant had done, develops a Thomistic vision of Being as the goal of the dynamic
openness of the human spirit.

Method in Theology

In 1973, Lonergan published Method in Theology, which divides the discipline into eight "functional
specialties." Method is a phenomenon which applies across the board in all disciplines and realms of
consciousness. Through his work on method, Lonergan aimed, among other things, to establish a firm basis
for agreement and progress in disciplines such as philosophy and theology. Lonergan believed that the lack
of an agreed method among scholars in such fields has inhibited substantive agreement from being reached
and progress from being made, whereas in the natural sciences, for example, widespread agreement among
scholars on the scientific method has enabled remarkable progress. The chapter on "Religious Commitment"
in Method in Theology was delivered in a lecture at The Villanova University Symposium and published in:
The Pilgrim People: A Vision with Hope, Volume IV (ed. Joseph Papin, Villanova University Press, 1970).
Karl Rahner, S.J., however, criticized Lonergan's theological method in a short article entitled: "Some
Critical Thoughts on 'Functional Specialties in Theology'" where he states: "Lonergan's theological
methodology seems to me to be so generic that it really fits every science, and hence is not the methodology
of theology as such, but only a very general methodology of science."[27] Lonergan's thinking in Method
was, indeed, inspirational in bringing theological and psychology together in a unique way, e.g., Bernard J.
Tyrrell, "Christotherapy: A Theology of Christian Healing and Enlightenment Inspired by the Thought of
Thomas Hora and Bernard Lonergan" in The Papin Festschrift: Wisdom and Knowledge, Essays in Honour
of Joseph Papin, Volume II (ed. Joseph Armenti, Villanova University Press, 1976, pp. 293–329).

Trinitarian theology

While at the Gregorian University, Lonergan composed a two-volume Latin textbook, De Deo Trino (third
edition, 1964). It has recently appeared in the Collected Works together with an interleaf English translation
under the title The Triune God: Doctrines (2009)[28] and The Triune God: Systematics (2007).[29]

In The Triune God: Doctrines, Lonergan begins with an examination of the dialectical process by which the
dogma of the Trinity developed in the first four centuries. This section was previously published in English
as The Way to Nicea.[30] The second section of the work advances dogmatic theses on (1) the
consubstantiality of the Son with the Father, (2) the divinity of the Holy Spirit, (3) the distinction of the
divine persons by relations of origin, and (4) the procession of the Holy Spirit from the Father and the Son
(the Filioque). The fifth and final thesis is that the Trinity is a theological mystery in the strict sense and can
only be understood analogically. A concluding scholion presents New Testament evidence in favor of the
"psychological" analogy of the Trinity.

In The Triune God: Systematics, Lonergan develops the theory of intelligible (or spiritual) emanations in
God as propounded by Thomas Aquinas. The volume begins with a discussion of the method of systematic
theology which seeks an imperfect but highly fruitful understanding of the mysteries of faith by means of
analogies. The following chapters develop an analogical conception of the divine processions (as intelligible
emanations), relations, persons, and the two missions of the Word and Spirit.

Christology

Lonergan produced two textbooks in Christology.[31] In 1956 he produced a supplemental volume De

Constitutione Christi Ontologica et Psychica; the fourth and final edition of 1964 was presented in the
Collected Works with an interleaf translation as The Ontological and Psychological Constitution of Christ
(2002).[32] Lonergan clarifies the metaphysical principles of Christ's constitution as one person in two
distinct natures, and transposes that framework to address the consciousness of Christ as a single subject of
two distinct conscious subjectivities.

Beginning with an edition of 1960, Lonergan introduced his own textbook for his Christology course, De
Verbo Incarnato. Subsequent editions were published in 1961 and in 1964.[33] De Verbo Incarnato is
divided into four parts. The first part is an interpretation of the divinity and humanity of Christ as presented
in the New Testament (thesis 1). The second part recapitulates the formation of the dogmatic theological
tradition of Christology up through the monothelite controversy in the seventh century (theses 2–5). The
third part, which covers much the same material as The Constitution of Christ but in a somewhat different
manner, formulates what Lonergan calls "theological conclusions" from the hypostatic union regarding the
ontological constitution of Christ as one person in two natures (theses 6-9), and his psychological
constitution as a single subject of two subjectivities (thesis 10). The fourth part concerns "what belongs to
Christ" (de iis quae christi sunt), including his grace, knowledge, sinlessness, and freedom (theses 11-14).
The fifth and final section regards the redemptive work of Christ, in three theses: redemption in the New
Testament (thesis 15), the satisfaction given by Christ (thesis 16), and "Understanding the Mystery: The
Law of the Cross," presenting Lonergan's synthetic understanding of Christ's work (thesis 17).

He also produced a separate treatise on the Redemption, of uncertain date and never published.[34] This
treatise treats, in six chapters divided into 45 articles, good and evil, divine justice, the death and
resurrection of Christ, the cross of Christ, the satisfaction given by Christ, and the work of Christ.

Among Lonergan's more noteworthy contributions to Christology include his theory about the ontological
and psychological constitution of Christ,[35] his interpretation of Christ's human knowing,[36] and his
interpretation of Christ's redemptive work.[37]

Both De Verbo Incarnato and the supplement on Redemption are in preparation for the Collected Works.
The plan is to present two volumes, The Incarnate Word,[38] which would include theses 1–14 in Latin with
an interleaf English translation, and The Redemption,[39] which would include theses 15–17 and the
supplement on Redemption.

Macroeconomics

In the 1930s and early 1940s, Lonergan developed an intense interest in macroeconomic analysis, but never
published the manuscript he developed. In later life while teaching at Boston College, Lonergan returned his
attention to the economic interests of his younger days. The University of Toronto Press has published his
two works on economics: For a New Political Economy and Macroeconomic Dynamics: An Essay in
Circulation Analysis.

Philosophy: generalized empirical method

Lonergan described his philosophical program as a generalization of empirical method (GEM) to investigate
not only data given through exterior sensation, but also the internal data of consciousness.[40] More
specifically, objects are known while considering the corresponding operations of the subject and vice versa,
experiencing and the subsequent operations of the intellect being components of both knowing and
reality.[41] Method, for Lonergan, is not a technique but a concrete pattern of operations.[42]

Lonergan maintained what he called critical realism. By realism, he affirmed that we make true judgments
of fact and of value, and by critical, he based knowing and valuing in a critique of consciousness. GEM
traces to their roots in consciousness the sources of all the meanings and values that make up personality,
social orders, and historical developments. A more thorough overview of Lonergan's work is available at the
Internet Encyclopedia of Philosophy.[43]

Lonergan's ideas include radical unintelligibility, theological critical realism, and functional specialization.
Given the fact that no science can today be mastered by a single individual, Lonergan advocated sub-
division of the scientific process in all fields. One of the leading voices in the effort to implement functional
specialization is Philip McShane.

Hermeneutics
Frederick G. Lawrence has made the claim that Lonergan's work may be seen as the culmination of the
postmodern hermeneutic revolution begun by Martin Heidegger. Heidegger replaced Edmund Husserl's
phenomenology of pure perception with his own linguistic phenomenology. Hans-Georg Gadamer worked
out this seminal insight into his philosophical hermeneutics. According to Lawrence, however, Heidegger,
and in a lesser way Gadamer, remained under the influence of Kant when they refused to take seriously the
possibility of grace and redemption. Lawrence makes the observation that Heidegger—influenced also by
Augustine's inability to work out a theoretical distinction between grace and freedom—conflated finitude
and fallenness in his account of the human being. "Sin" is therefore absorbed into "fallenness," and
fallenness is simply part of the human condition. Lonergan builds on the "theorem of the supernatural"
achieved in medieval times as well as on the distinction between grace and freedom worked out by Thomas
Aquinas, and so is able to remove all the brackets and return to the truly concrete, with his unique synthesis
of "Jerusalem and Athens."[44]

Honours
In 1970 he was made a Companion of the Order of Canada.

In 1971, Loyola College, one of Concordia University's founding institutions, awarded the Loyola Medal to
Lonergan.[45] Concordia also awarded Lonergan an honorary doctorate in 1977.[46]

Conferences and journals

An annual Lonergan Workshop is held at Boston College, under the leadership of Frederick G. Lawrence.
The proceedings of the Workshop are published under the same name, Lonergan Workshop, edited by
Frederick G. Lawrence. The Workshop began in Lonergan's lifetime and continued after his death. The West
Coast Methods Institute sponsors the annual Fallon Memorial Lonergan Symposium at Loyola Marymount
University. The Lonergan Symposium has been meeting for 32 years.

Boston College has a Lonergan Institute, and also publishes the bi-annual Method: Journal of Lonergan
Studies. The journal was founded, and edited until 2013, by Mark D. Morelli. The Lonergan Studies
Newsletter is put out four times a year by the Lonergan Research Institute, Toronto; it provides the most up-
to-date bibliographical information on the Lonergan movement. Recently, Seton Hall University has put out
The Lonergan Review.

Lonergan Centres have been set up in various places (see below, External links). The Lonergan Research
Institute at Toronto holds the Lonergan archives as well as a good collection of secondary material,
including a complete collection of dissertations on Lonergan's work. Much of the primary archival material
is available online at the Bernard Lonergan Archive (see below, External links), and a site for secondary
material has also been set up, thanks to the work of Robert M. Doran.

See also
John F. X. Knasas

References
1. "Lonergan is considered by many intellectuals to be the finest philosophic thinker of the 20th
century." Time, April 27, 1970, p. 10. Cf. Fellows of the Woodstock Theological Center, The
Realms of Desire: An Introduction to the Thought of Bernard Lonergan, (Washington:
 Woodstock Theological Center, 2011), pp. 3-6; in addition to recording their own estimate of
Lonergan's importance, the authors cite the opinions of many others.
2. Bernard J. F. Lonergan, Grace and Freedom: Operative Grace in the Thought of St Thomas
Aquinas, Collected Works of Bernard Lonergan vol. 1, ed. Frederick E. Crowe and Robert M.
Doran (Toronto: University of Toronto, 2000), p. 143.
3. Cf. Bernard J. F. Lonergan, "Insight Revisited," in A Second Collection, ed. William F.J. Ryan
and Bernard J. Tyrrell (Philadelphia: Westminster, 1974), pp. 263-278 at pp. 268, 277; idem,
Method in Theology (New York: Seabury, 1972), p. xi.
4. Bernard J.F . Lonergan, Insight: A Study of Human Understanding, Collected Works vol. 3, ed.
Frederick E. Crowe and Robert M. Doran (Toronto: University of Toronto, 1992); idem, Method
in Theology (New York: Seabury, 1972).
5. Bernard J. F. Lonergan, Insight: A Study of Human Understanding, Collected Works vol. 3, ed.
Frederick E. Crowe and Robert M. Doran (Toronto: University of Toronto, 1992), pp. 11-24;
idem, Method in Theology (New York: Seabury, 1972), pp. 3-25.
6. Otto Muck, The Transcendental Method (New York: Herder and Herder, 1968.
7. Method in Theology, pp. 13-14 n. 4.
8. Pierrot Lambert and Philip McShane, Bernard Lonergan: His Life and Leading Ideas
(Vancouver: Axial, 2010), pp. 24-27.
9. Pierrot Lambert and Philip McShane, Bernard Lonergan: His Life and Leading Ideas
(Vancouver: Axial, 2010), pp. 28-30.
10. Bernard J. F. Lonergan, "Insight Revisited," in A Second Collection, ed. William F.J. Ryan and
Bernard J. Tyrrell (Philadelphia: Westminster, 1974), pp. 263-278 at p. 263
11. Frederick E. Crowe, Lonergan (Collegeville: The Liturgical Press, 1992) pp. 6-17.
12. Pierrot Lambert and Philip McShane, Bernard Lonergan: His Life and Leading Ideas
(Vancouver: Axial, 2010), pp. 30-31.
13. Bernard J. F. Lonergan, "Insight Revisited," in Second Collection pp. 263-278 at p. 266
14. Pierrot Lambert and Philip McShane, Bernard Lonergan: His Life and Leading Ideas
(Vancouver: Axial, 2010), p. 34.
15. Pierrot Lambert and Philip McShane, Bernard Lonergan: His Life and Leading Ideas
(Vancouver: Axial, 2010), pp. 34-36.
16. Bernard J. F. Lonergan, Grace and Freedom: Operative Grace in the Thought of St Thomas of
Aquin, ed. Frederick E. Crowe and Robert M. Doran, Collected Works of Bernard Lonergan
vol. 1 (Toronto: University of Toronto, 2000), pp. xvii-xxii (Editors' Preface); Pierrot Lambert and
Philip McShane, Bernard Lonergan: His Life and Leading Ideas (Vancouver: Axial, 2010), pp.
60-65.
17. Frederick E. Crowe, Lonergan (Collegeville: The Liturgical Press, 1992) 1-57.
18. Bernard J. F. Lonergan, "Insight Revisited," in A Second Collection, pp. 263–278 at p. 263;
idem, Caring About Meaning, p. 22.
19. J. A. Stewart, Plato's Doctrine of Ideas (Oxford: Clarendon, 1909).
20. Cf. Mark D. Morelli, At the Threshold of the Halfway House: A Study of Bernard Lonergan's
Encounter with John Alexander Stewart (Boston: Lonergan Institute, 2011).
21. Bernard J. F. Lonergan, Insight: A Study of Human Understanding, Collected Works vol. 3, ed.
Frederick E. Crowe and Robert M. Doran (Toronto: University of Toronto, 1992), p. 769.
22. Pierrot Lambert and Philip McShane, Bernard Lonergan: His Life and Leading Ideas
(Vancouver: Axial, 2010), p. 62; Bernard J. F. Lonergan, Caring About Meaning: Patterns in the
Life of Bernard Lonergan, edited by Pierrot Lambert, Charlotte Tansey, and Cathleen Going
(Montreal: Thomas More Institute, 1982), pp. 4-5.
23. Bernard J. F. Lonergan, "Insight Revisited," in A Second Collection, pp. 263-278 at pp. 271-72.
24. Bernard Lonergan, "St Thomas' Thought on Gratia Operans, Theological Studies 2 (1941)
289-324, 3 (1942) 69-88, 375-402, 533-78.
25. Bernard J. F. Lonergan, Grace and Freedom: Operative Grace in the Thought of St Thomas of
Aquin, ed. Frederick E. Crowe and Robert M. Doran, Collected Works of Bernard Lonergan
vol. 1 (Toronto: University of Toronto, 2000).
26. Verbum: Word and Idea in Aquinas, ed. F.E. Crowe and R.M. Doran, Collected Works of
Bernard Lonergan vol. 2 (Toronto: University of Toronto Press, 1997).
27. McShane, S.J., Philip (1972). Foundations of Theology. Notre Dame, Indiana: University of
Notre Dame Press. p. 194.
28. Collected Works, volume 11
29. Collected Works, volume 12
30. The Way to Nicea: The Dialectical Development of Trinitarian Theology, trans. Conn
O'Donovan (Philadelphia: Westminster, 1976).
31. On the development of Lonergan's Christology, cf. Frederick E. Crowe, Christ and History: The
Christology of Bernard Lonergan from 1935 to 1982 (Ottawa: Novalis, 2005).
32. Collected Works, volume 7.
33. Rome: Gregorian University Press.
34. Cf. Crowe, Christ and History, p. 100.
35. Cf. Lonergan, "Christ as Subject: A Reply," in Collection, pp. 153-184; also Jeremy D. Wilkins,
"The 'I' of Jesus Christ: Methodological Considerations," Josephinum Journal of Theology 12
(2005): 18-29.
36. Cf. Cf. Frederick E. Crowe, "Eschaton and Worldly Mission in the Mind and Heart of Christ," in
idem, Appropriating the Lonergan Idea, (Washington, DC, 1989), pp. 193–234; Charles
Hefling, "Another Perhaps Permanently Valid Achievement: Lonergan on Christ's (Self-)
Knowledge," Lonergan Workshop, vol. 20 (Boston, 2008), pp. 127–64; Charles Hefling,
"Revelation and/as Insight," in The Importance of Insight (Toronto, 2006), pp. 97–115; Gilles
Mongeau, "The Human and Divine Knowing of the Incarnate Word," Josephinum Journal of
Theology 12 (2005): 30–42; Guy Mansini, "Understanding St Thomas on Christ's Immediate
Knowledge of God," Thomist 59 (1995): 91–124; and Jeremy D. Wilkins, "Love and Knowledge
of God in the Human Life of Christ," Pro Ecclesia 21 (2012): 77-99.
37. Cf. Lonergan, "Redemption," in Collection, pp. 3-28; Charles Hefling, "A Perhaps Permanently
Valid Achievement: Lonergan on Christ's Satisfaction," Method: Journal of Lonergan Studies
10(1992): 51-76 https://dx.doi.org/10.5840/method19921018; Paul J. LaChance,
"Understanding Christ's Satisfaction Today" (http://www.anselm.edu/Documents/Institute%20fo
r%20Saint%20Anselm%20Studies/Abstracts/4.5.3.2i_21LaChance.pdf) Archived (https://web.
archive.org/web/20161130163556/http://www.anselm.edu/Documents/Institute%20for%20Sain
t%20Anselm%20Studies/Abstracts/4.5.3.2i_21LaChance.pdf) 2016-11-30 at the Wayback
Machine, Saint Anselm Journal 2 (2004): 60-66; John Volk, "What is Divine Justice?" (http://ww
w.lonerganresource.com/pdf/contributors/20100917-John_Volk-What_is_Divine_Justice.pdf).
38. Collected Works, volume 8.
39. Collected Works, volume 9.
40. Insight, pp. 95-96, 227-231; Method in Theology, pp. 13-25.
41. Henman, Robert (2015). Generalized Empirical Method: A context for a discussion of language
usage in neuroscience. (http://www.crossingdialogues.com/Ms-A15-01.pdf) Dialogues in
Philosophy, Mental and Neuro Sciences, 8(1):1–10.
42. Cf. Communication and Lonergan: Common Ground for Forging the New Age, ed. Thomas J.
Farrell and Paul A. Soukup (Kansas City, Missouri: Sheed and Ward, 1993), pp. 325-327.
43. Dunne, Tad (2006). "Bernard Lonergan" (http://www.utm.edu/research/iep/l/lonergan.htm).
Internet Encyclopedia of Philosophy. Retrieved 30 April 2009.
44. See, e.g., Frederick G. Lawrence, "Martin Heidegger and the Hermeneutic Revolution," "Hans-
Georg Gadamer and the Hermeneutic Revolution," "The Hermeneutic Revolution and Bernard
Lonergan: Gadamer and Lonergan on Augustine's Verbum Cordis - the Heart of Postmodern
Hermeneutics," "The Unknown 20th Century Hermeneutic Revolution: Jerusalem and Athens
in Lonergan's Integral Hermeneutics," Divyadaan: Journal of Philosophy and Education 19/1-2
(2008) 7-30, 31-54, 55-86, 87-118. For another approach to the development of Lonergan's
hermeneutics, see Ivo Coelho, Hermeneutics and Method: The 'Universal Viewpoint' in
Bernard Lonergan (Toronto: University of Toronto Press, 2001).
45. "Bernard Lonergan" (https://web.archive.org/web/20160306022532/https://www.concordia.ca/a
lumni-friends/applause/great-concordians/bernard-lonergan.html). www.concordia.ca. Archived
from the original (https://www.concordia.ca/alumni-friends/applause/great-concordians/bernard
-lonergan.html) on 2016-03-06. Retrieved 2016-03-03.
46. "Honorary Degree Citation - Bernard Lonergan* | Concordia University Archives" (http://archive
s.concordia.ca/lonergan). archives.concordia.ca. Retrieved 2016-03-03.

External links
"Bernard Lonergan" (http://www.iep.utm.edu/lonergan). Internet Encyclopedia of Philosophy.
Bernard Lonergan Archive (http://www.bernardlonergan.com) A collection of works by
Lonergan
Lonergan Resource (http://www.lonerganresource.com/) A collection of works about Lonergan
Lonergan Forum (http://www.lonerganforum.com/) Discussion board
Bernard Lonergan profile and books on Goodreads (http://www.goodreads.com/author/show/1
51227.Bernard_J_F_Lonergan)
The Lonergan Website - Concordia University, Montreal, Quebec, Canada (https://web.archive.
org/web/20080120141310/http://lonergan.concordia.ca/)
Lonergan Research Institute, Toronto (http://www.lonergan-lri.ca/)
Lonergan Institute, Boston College (http://bclonergan.org/)
Lonergan Centre, Saint Paul University, Ottawa, Ontario, Canada (http://ustpaul.ca/en/lonerga
n-centre-home_371_131.htm)
Bernard Joseph Francis Lonergan (https://web.archive.org/web/20060103113012/http://www.t
hecanadianencyclopedia.com/index.cfm?PgNm=TCE&Params=A1ARTA0004754) at The
Canadian Encyclopedia
Commentary and Notes on Insight (https://web.archive.org/web/20090202102629/http://www.l
onergan.org/Insight_Index.htm) (includes podcast)
Lonergan Institute "for the good under construction", Washington, DC (http://www.lonergan.or
g/)
The Lonergan Society at Marquette University, Milwaukee, WI (http://lonergansociety.wordpres
s.com/)

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